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NAMO AMITABHA

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Printed in Taiwan

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Short Talks

from

Venerable Master

Chin Kung

SHORT TALKS FROM VENERABLE

MASTER CHIN KUNG

CONTENTS

The Reality of Cause and Effect 5

Subduing Maras 15

Commentary on Liao-Fan's Four Lessons 23

For Peace to Exist: the Multi Faith Forum 33

Homes for the Aged are a Promising Project 39

Saving the World from Disaster 51

Talk at The Sydney Evergreen Elderly 57

Talk at the Lunar New Year's Eve Charity Dinner 69

How to Create a Fulfilling and Prosperous Multi- 73cultural World

Talk at The Hindu Endowment Board 79

Why Make a Donation to the Jamiyah Home for 83the Aged?

Mindfulness of the Buddha 85

THE REALITY OF CAUSE AND EFFECT

In recent years, our world has become beset

with calamities and our lives increasingly filled with

suffering and unhappiness. As times goes on, these

adversities will become more and more severe.

Someone asked how the Great Compassionate

Buddhas and Bodhisattvas liberate all people from

their pain. We need to understand the real meaning

of liberation. It does not mean that the Buddhas and

Bodhisattvas will deliver food when we do not have

enough to eat, or clothes when we do not have

enough to wear.

Then how do they help us? By teaching us how

to overcome greed, anger and ignorance so that

our minds will no longer be deluded, but awakened.

By teaching us of the Law of Cause and Effect. To

end our suffering, we first have to know what causes

it. As human beings, we undergo the sufferings of

birth, old age, sickness and death. We suffer hard

ships, do not attain what we seek, are parted from

our loved ones and find ourselves in the presence of

those whom we resent or even hate. We are sur

rounded by all these with no apparent way of being

truly free.

In addition, we need to understand that cataly-

stic conditions or circumstances have to exist for a

cause to generate an effect. By controlling these

catalystic conditions, we can have some influence

on our consequences. We need to practice good

deeds during our lifetime to generate good karma.

Then we will then truly appreciate that living a happy

and fulfilling life is the karmic result generated from a

good cause and good condition. And this is the way

to help us to attain liberation from suffering and to

attain happiness.

Today, many of us feel the weight of our nega

tive karma as we witness the disasters around us. This

negative karma is selfish and erroneous behavior,

benefiting ourselves at the expense of others. How

do we remove this negative karma? How do we

prevent further disasters? By practicing what the

Buddha taught. By dedicating ourselves to helping

and benefiting society, by not protecting ourselves

while harming others.

Some of us have the sub-conscious desire to

control other people, animals and inanimate ob

jects. But by letting go of this attachment, we can

be liberated. Buddhas and Bodhisattvas live their

lives with great ease. They fulfill their responsibility of

advising and educating the beings by explaining to

them the true reality of life and universe, the Law of

Cause and Effect. Whatever people decide to do, it

is their choice, their consequence. We simply ac

cord with the condition as we educate them and

then leave the rest up to them. By doing this, our

mind will remain serene, as it generates the concen

tration and thus the wisdom to effectively interact

with people, matters and objects. The benefits that

can be derived from such practice are infinite and

boundless. Not only can our present suffering be re

solved, but our negative karma accumulated over

infinite life times can be eliminated as well.

Why then are we unable to realize the true

benefit? Because we are obstructed by our own

negative karma, unable to see what is right before

our eyes. We are constantly reminded by the im

ages of Buddhas and Bodhisattvas. Constantly

prompted by our reciting the sutras. Impelled by our

daily chanting of the Buddha's name and listening to

the dharma talks. Yet we still are unable to truly

comprehend the teachings and are still unable to

apply the principles in our daily living.

We cannot blame the Buddhas and Bodhi

sattvas for not helping. In fact, they are trying to.

We are not paying attention. We have a wondrous

and rare chance to encounter Buddhism, which is

about to slip by us. Allowing this to happen will be a

tragic mistake that is entirely our fault. To prevent this

from happening, we need to reflect and truly repent

our mistakes. This is a learning process that will en

able us to overcome our afflictions and worldly hab

its and thus to remove our negative karma.

What is this negative karma? A part of it is afflic

tions and worldly habits. How do we overcome

these? By choosing and practicing any one of the

eighty-four thousand methods that the Buddha

taught. From all these infinite ways he told us that in

this Dharma Ending Age the Buddha Name Chanting

Method is the most convenient, simple and effective.

It can generate the positive effect and thus the

strength needed to eradicate our afflictions and bad

karma.

Why do we not yet feel the results from our daily

chanting? It is not because the chanting method is

ineffective. Some practitioners have achieved re

markable results and successfully eliminated their

negative karma. If we are not feeling the results it is

because our daily practice does not accord with the

teachings, We are not doing what we are advised to

do for our own good, but are doing what we are

advised not to do. For example, are we refraining

from killing any living creature, refraining from steal

ing? Are we refraining from committing the mental,

8

physical and bodily misconducts such as sexual mis

conduct, lying, abusive language, bearing tales, se

ductive words, greed, anger and ignorance?

We would do well to follow the Buddha's guid

ance and repent for our mistakes. This will help to

decrease our negative karma. Our chanting, our

daily practice and our goals need to accord with

the principles in the teachings. Our recitation of the

sutras is to remind us of the teachings and to accord

with them to correct our erroneous ways. Failure to

do so will increase our negative karma. Our goal is

the mind of sincerity, purity, equality awakening and

compassion. Only with this mind will we be able to

solve all problems. They cannot be solved by physi

cal force, by war. They are solved with loving-

kindness toward others. It is in our best interest to be

rid of the desire to control, for it will only result in our

committing further transgressions, thus increasing our

negative karma. No one can truly control another.

History provides us with many examples of countries

that tried to use force to control another country;

Hitler's invasion of Europe, the Japanese invasion of

China, the Russian invasion of Afghanistan and the

United States' interference of Iraq and Vietnam. All

failed.

On the other hand, our work in propagating

Buddhism throughout the world, especially in China

where we freely distribute tapes and books to teach

people to practice good deeds has resulted in over

two billion people listening to the teachings. We did

not have to spend much to gain this kind of result.

Instead of those countries spending huge sums of

money on warfare, they could have spent the

money on caring for, loving and supporting people

who were suffering hardships. In this way, they would

have peacefully and easily won them over. Or they

could have used the money to educate their own

citizens, to help them be self-sufficient, to pay more

attention to internal needs instead of constantly in

terfering with external affairs.

This is the way to truly influence people with lov

ing-kindness. Using physical force to try to solve

problems will not only create enemies but also gen

erate the cause to go to the hell realms. By practic

ing in accordance with the teachings we will

achieve results. In this way we will transform our

minds. Since everything is a reflection of our mind,

everything can be transformed by our mind. When

we accord with the teachings, our thoughts will

change, our actions will be proper and correct.

We would do well to let go of selfishness, to only

have thoughts to benefit others. Instead we are

10

wrapped up in our own concerns, thinking only of

protecting our own interests, our countries' interests.

This way of thinking has led to conflicts among peo

ple, feuds among families and wars among coun

tries. It has led to massive damage on both sides; the

tragic loss of lives, the excessive monetary cost, the

disastrous destruction of land, the final destruction of

friendships and peace and the grave consequences

that will be incurred due to the Law of Cause and

Effect. Our complete lack of concern for the plants,

living and non-living creatures of our natural envi

ronment, result in the destruction of our natural en

vironment. In truth, it is we ourselves who suffer for

this negligence and lack of compassion. We are all

one entity, one being, all interrelated closely with

one another. Everything, including us, arises from the

coming together of causes, so to harm others is to

harm ourselves.

Once we thoroughly comprehend this, we will

have no more problems. Being overly concerned

with our own interest and those of our country, is the

root cause of all disasters and misfortunes. Taking

care of this problem solves everything else. When

we practice accordingly, with caring and correct

conduct, we will see an increase in our good karma

and a decrease in our bad karma. In turn, our suf-

11

fering will be reduced or eliminated. In other words,

we will experience a favorable change in our envi

ronment.

When we give rise to one single bad thought of

inequality, we turn a favorable situation into an unfa

vorable one. When we give rise to one single good

thought of equality, the Buddha realm will appear in

that moment. When we give rise to one single

thought of the Six Paramitas, the Bodhisattva realm

will appear. Likewise, with one thought of greed,

anger or ignorance, our daily lives will become un

settled and unmanageable. However, with one

thought of purity, our lives will become harmonious

and peaceful. Thus the world in which we live will be

like that of the Western Pure Land.

Our life is short. However, we are unbelievably

fortunate to have been bom as humans, able to lis

ten to the Buddha's teaching, able to understand a

little of its profound and incomparable truth. The

Law of Cause and Effect is unchangeable, is perma

nent. We reap what we sow. By planting good

causes we bear good consequences: planting bad

causes we bear bad consequences. Even Buddhas

and Bodhisattvas cannot alter this reality.

However, with the causes that we have already

planted, we can learn how to alter our catalyst con-

12

dition before it comes into effect. Furthermore we

need to refrain from committing any more bad

deeds and to commit more good deeds, to distance

ourselves from adverse conditions. In some cases it

reduces or eliminates the bad effects. In this way we

can control our own consequence, transforming our

environment and changing the direction in which we

are currently headed.

We are learning of more and more prophecies

that speak of upcoming disasters, of the end of the

world. These prophecies also tell us that the great

disasters could either be reduced or delayed if we

replaced our incorrect ways with those that were

good, with those that benefited others and not our

selves. But if we do not turn back then it will be very

hard to avoid these disasters. It is crucial that people

understand that using physical force cannot solve

problems, for even if we totally destroy a country,

even if we detonate enough bombs to wipe out the

face of the earth, it still will not solve our problems.

We cannot waste this opportunity but need to culti

vate in a sincere and diligent manner, to apply the

principles with unselfish thought and behavior. To be

good, to be warm, to be sincere, to put all our efforts

into helping others. In this way all that is good will

come our way.

13

SUBDUING MARAS

There is a proverb that says, "The road to ac

complishing good deeds is often strewn with set

backs." It is also said that, "As virtue raises one foot,

vice raises ten". Maras are the obstacles that hinder

us from obtaining true happiness in life and from

achieving Enlightenment. Thus, we need to find a

way to overcome and solve these problems.

In the Eight Aspects to Enlightenment Sutra, Bud

dha Shakyamuni explained that we overcome Ma

ras not from the outside but from within. When Maras

came to create trouble, Buddha Shakyamuni did not

defend himself. He applied the Three Learnings of

self-discipline, deep concentration, and wisdom.

Even when female Maras came to seduce him, Bud

dha Shakyamuni did not avoid the situation, but ap

plied the same principles. Thus, we realize that no

matter how threatening the situation becomes or

how great the obstacles are, all we need to do is to

eliminate Maras from within our mind.

In actuality, there is no Mara or Buddha in the ex

ternal environment. As Master Ou-I said, "there is nei

ther good nor bad in the external environment, only

within our mind." How does the bad external envi

ronment come about? It is manifested from Maras,

15

the evil thoughts within our mind, which include de

viated thoughts and viewpoints, greed, anger and

afflictions. These are manifested from our mind,

which constantly changes. The outside environment

is only a reflection of whatever takes place in the

mind. The Buddha taught that, if we overcome

Maras within our mind, Maras of the external envi

ronment would no longer be an obstacle.

We need to remember that Maras are also sen

tient beings. As stated in the first verse of the Four

Great Universal Vows of Buddhas and Bodhisattvas,

"Sentient beings are innumerable, we vow to help

them all". How can we refuse to help them? In the

sutra of the Eight Enlightenment of Great Beings,

Maras are categorized into four groups of Skandhas

Maras, Affliction Maras, Death Maras and Heavenly

Maras. The first three are related to our self-nature,

the Maras within our mind. Only the Heavenly Maras

are external. They manifest from within our mind.

Ordinary people are not aware of this. When they

encounter these Maras, they try to find ways to avoid

or defeat them. But this will never solve the problem.

To solve it is to neutralize it.

Our afflictions and deviated thoughts and view

points are the root of all Maras. To be rid of these,

we first need to have proper thoughts and view-

16

points. Second, we need to be rid of afflictions. If

we have proper thoughts and viewpoints and are

without afflictions, then the external Maras would

also become Buddhas. In this way, we would be ex

tensively helping all beings to achieve liberation. To

do so, we need to attain deep concentration or

samadhi. However, today we are unable to com

prehend what samadhi is. Even if we practice medi

tation or attain some level of concentration, we are

unable to differentiate whether it is proper or devi

ated. This is why all sentient beings in the nine realms,

including Sound-Hearers, Pratyekabuddhas and

Bodhisattvas, need to rely on the teachings of the

Buddha. All the principles and methods we use, and

resultant response that arise from our achievements

need to correspond with the teachings. If they cor

respond with the teachings, then they are proper

viewpoints and understanding, which is the proper

practice and proper perception. This is Samadhi.

We have read in the sutras that before Buddha

Shakyamuni gave a teaching, when someone raised

questions, he would first enter the state of Samadhi.

Actually, there was no need to do so because he

and all Dharma-Body Bodhisattvas are constantly in

the state of Samadhi or deep concentration. He

only did so to teach us the importance of deep con-

17

centration, that to help and educate all beings, we

first need to attain concentration. All dharmas arise

in the midst of Samadhi. Samadhi is infinitely pro

found and vast, a revelation of our self-nature. In the

state of Samadhi, we dwell in the state of the One

True Dharma Realm, in which no wandering, dis

criminatory thoughts and attachments exists. Thus, in

this state, there is no differentiation between first or

last, big or small, etc. All the relative ideas and phe

nomena aspects do not exist, and are called the

One True Dharma Realm. However, this realm, the

reality that the Buddha had attained in the state of

Samadhi, is inconceivable to us. For example, it is

said that a mustard seed has the capacity to en

compass Mt, Sumeru. The size of the seed is not en

larged nor has Mt. Sumeru been reduced in size.

How would one squeeze Mt. Sumeru into a mustard

seed? The seed is able to hold the mountain be

cause there is no difference in size. Today we are

attached to the differentiation of size, believing that

something small is unable to hold something large.

By ridding ourselves of all wandering, discrimina

tory thoughts and attachments, we can compre

hend that the mustard seed is able to encompass

Mt. Sumeru. We need to understand that there is no

difference in size, no interior, no exterior, etc. We, as

18

ordinary beings, think in terms of relativity, what sci

entists call the theory of relativity. It is not real but

purely discriminatory thoughts and attachments.

What is so remarkable about Buddhas and Bodhi

sattvas is that they have no discriminatory thoughts

nor attachments, no concept of relativity, thus they

have no obstacles in their accomplishments, they

are not restricted in their abilities. They regard Maras

as their past parents and future Buddhas, and treat

them with filial piety and respect.

As long as we still have deviated thoughts and

afflictions, we will encounter obstacles in our cultiva

tion. In other words, Maras would constantly sur

round us. If we were able to rid ourselves of devi

ated thoughts and afflictions, Maras would in turn

become Buddhas. Whether a Buddha or Mara, lies

in one moment of thought. A moment in delusion,

Buddha would become a Mara. A moment in

awakening, Mara would become a Buddha. Thus,

we can see the difference lies within our mind not

outside of it.

When foolish people encounter Maras, they em

ploy Taoists with special abilities to sketch some

magic drawings and chant some incantations to get

rid of these Maras. Unknowingly to them, this is solv

ing the problem by force. Even if we are able to win

19

this battle and force these Maras to leave, this vic

tory is only temporary. We have not solved the

problem because the anger and resentment still

continue to exist in Maras' minds. They will simply

wait for an opportunity to seek vengeance. When

Maras do return, they will be more powerful than

ever and we will end up being defeated.

Therefore, Buddha Shakyamuni does not use this

method to solve the problem. Instead, he used the

mind of compassion, sincerity, purity and equality

and tolerance to influence and transform Maras and

to encourage them to become Buddhas. This bene

fit works both ways. Once Maras become Buddhas,

they will always be grateful. When we help others to

become Buddhas, they will be our protectors and

supporters in the Dharma teachings. This is the only

way to truly solve our problems.

To try to handle matters with ignorance would

only make the situation worse. Thus, we need to rely

on wisdom, and know how precious and important it

is. Buddhism seeks to attain wisdom, for only with

wisdom can we perfectly and completely solve

problems whether of this world or beyond. All of us

originate from the same Dharma nature: all beings

are one entity. Our nature is ultimately perfect and

complete. All phenomena are perfect and com-

20

plete because they manifest from our self-nature.

We need to deeply and firmly believe in the principle

that all problems, of this world or beyond, can be

solved. If we cannot solve problems, it is because

we lack the wisdom and the skill in applying the

methods. Therefore, we need to cultivate to attain

the true wisdom needed to apply the methods cor

rectly, expediently and skillfully.

Buddha Shakyamuni stated in the sutras that

once we become Buddhas, we would see that our

surroundings, all sentient and non-sentient beings

possess the same innate true wisdom. So the key to

solving worldly problems lies within our mind. The

Buddha's teaching are attained from within, not

from outside. If we seek the teachings externally,

then they are external teaching, which cannot truly

solve problems. Only those sought from within can

truly solve problems.

What Buddha Shakyamuni taught is the ultimate

perfect method. Therefore, for beginners, it is very

important to recite Mahayana sutras, especially for

those who have vowed to continue the propagation

of the Buddha's teaching in educating others. Not

only do we need to recite the sutras but also to

achieve the level to contemplate intuitively the

meanings within the sutra texts. We reform our view-

21

points in accordance with the teachings in the sutras

and achieve the spiritual states from within.

Buddha Shakyamuni has explained to us the

teaching, the principles, the ways of practice and

attainment. We need to firmly believe in the teach

ings, to understand the principles, to put them into

practice and to achieve attainment. We achieve

the state to receive benefits from true cultivation

and also follow the teachings within the sutras to re

form our viewpoints and achieve the spiritual states

from within. However, the most important aspect is

our ability to constantly maintain this state when we

interact with others. Once we have this ability, we

will no longer be afraid of any kind of Maras and will

even be able to help them on the path to Enlight

enment. And this is the ultimate perfect solution.

22

COMMENTARY ON LIAO FAN'S FOUR LESSONS

Excerpt from Lesson One

In the sixteenth century in China, Mr. Liao-Fan

Yuan wrote Liao Fan's Four Lessons with the hope

that it would teach his son, Tian-Qi Yuan, how to rec

ognize the true face of destiny, tell good from bad,

correct his faults and practice kind deeds. It also

provided living proof of the rewards and outcomes

of those who practiced these kind deeds and culti

vated virtue and humility. Relating from his own ex

perience at changing destiny, Mr. Liao-Fan Yuan was

himself a living embodiment of his teachings.

The title of this book is Liao-Fan's Four Lessons.

The author is Mr. Liao-Fan. "Liao" means under

standing and awakening. "Fan" means that if one is

not a sage such as a Buddha, Bodhisattva or Arhat,

then one is an ordinary person. So, "Liao-Fan"

means to understand that it is not enough to be an

ordinary person, that we should strive to be an ex

emplary person. That when unvirtuous thoughts

arise, we need to gradually eliminate them.

"Now that you recognize your own

shortcomings, you need to put forth your ut

most efforts into working to change and re-

23

forming your misdeeds, which cause you not

to have a child or become an imperial offi

cial."

This is the method that Master Yun-Gu taught Mr.

Liao-Fan in changing his destiny, to take the right

steps to correct his bad habits and shortcomings.

Since he knew his shortcomings, the master taught

him to "put his utmost efforts into changing his ways".

Mr. Yu said in his commentary that, "Each of us has

our own faults and weaknesses, but if we are able to

calmly analyze ourselves and find them, one after

another, then we will have a starting point". So,

changing our ways and reforming is true cultivation.

It is by no means just a formality of reciting sutras,

prostrating before the Buddha or chanting mantras.

To cultivate our whole life and to still be mired in

the six realms is to have simply gone through the for

malities. Their purpose is to remind us of the teach

ings for others to see and to exemplify these teach

ings to bring forth awakening in others. For self-

cultivation however, importance is not placed on the

formalities, but rather on discovering our own faults.

This is awakening.

To correct our own faults is to achieve in our cul

tivation. Therefore, the most important point is for us

24

to be perfectly calm, introspective and watchful

over our own conduct as we search out our own

bad habits and faults. By knowing our faults and bad

habits we will know where to start, what to correct

and how to proceed. We can then concentrate

and use all of our energy to reform. The following are

some examples of this from Mr. Yu's commentary.

"We can change from a miserly and greedy per

son to become one who generously gives to those in

need". For example, if we are miserly, we are not

willing to give what we have to others. If we are

greedy, we are always trying to gain what we do not

have. Ifwe find that we are habitually doing this, we

can change ourselves into generous people who

give to those in need by using the practice of giving

to modify our behavior. What I have and others do

not, I can freely give to them upon request. Or, bet

ter yet, when I see others who have an urgent need,

I can take the initiative and simply give it to them.

This is the cultivation of good fortune.

There are three types of giving; that of wealth,

teaching and fearlessness. The giving of teaching is

practiced when we help others by using our skill or

wisdom to teach others. What others are not good

at and we are, we can enthusiastically teach to

them, to enable them to have this ability, or to

25

awaken their wisdom. This is the giving of teaching.

The giving of fearlessness is helping others to be calm

and serene in both body and mind. It is to help re

lieve their uneasiness, their fears. For example, if

someone is afraid to walk home alone at night and

we are able, we can accompany him or her, then

they will no longer be apprehensive.

Today, many young people need to serve in the

military. This is another form of the giving of fearless

ness. Why? Soldiers protect a country and its peo

ple, and keep the peace by not allowing harm or

invasion by foreign forces. We can see that the

scope of these three kinds of giving is extensive. The

Buddha tells us that with the giving of wealth, we

gain wealth. With the giving of teaching, we gain

intelligence and wisdom. With the giving of fearless

ness, we gain health and longevity.

In many countries, we can see another form of

the giving of fearlessness; that of freeing captured

animals. However, we also see many improper prac

tices, which have risen as a result of this giving. Be

cause so many have wanted to free captured ani

mals, some people have gone into the business of

capturing more animals. Freeing animals in this way

is not the giving of fearlessness but subjects them to

harm. If we do not set them free, these people will

26

not capture them. We would do well to understand

so that our kind heart will not inadvertently lead us to

commit bad deeds.

The proper way to practice this giving of fear

lessness is to free animals that we find in the food

market when we go shopping. We do so in the

knowledge that they will be able to survive once

they are freed. This is compassion and kindness for it

is saving those beings that are suffering. However,

there are many pet shops, which sell animals that

were domestically raised and therefore would be

unable to survive in the wild. If they were set free,

they would die and our good intentions would be

turned into transgressions.

So, we need to be aware of the consequences

to everything that we do. When we do occasionally

find animals in a food market and buy them to set

them free, the proper way to do so is to chant the

Three Refuges of the Buddha, the Dharma and the

Sangha, and the Buddha's name. In this way, we

are saving their lives.

The commentary talks about changing from an

angry and agitated person to one who is calm and

peaceful. This talks about our disposition. Easily giv

ing in to anger, easily becoming irritated is a major

fault. Mr. Liao-Fan had this fault, so the Master en-

27

couraged him to transform himself into being serene

and tranquil, to being even-tempered. With a calm

and peaceful mind, our disposition will naturally be

gentle and warm.

Both Buddha Shakyamuni and Confucius

stressed this important quality of our virtue. The stu

dents of Confucius praised his five virtues of gentility,

kindness, respectfulness, thriftiness and humility. He

was known for being gentle, kind, respectful and dis

creet towards everyone and everything. Confucius

was thrifty and did not live an extravagant life but

rather one of simplicity. He was courteous and hum

ble. He never argued and always accorded with

others. Confucius was himself a model of moral ex

cellence.

"To change from a person who exaggerates and

is boastful to one who is modest and practical".

When we know someone who exaggerates, we

automatically doubt whatever he or she says. It is

difficult for people like this to win the confidence of

others, because essentially he or she is dishonest.

Therefore, we should never exaggerate or boast, but

be modest and honest in all that we say and do.

"To change from a person who is flighty and im

patient to one who is settled and stable". We would

do well to be composed and concentrated, to be

28

poised and calm. In this way, we will attain purity of

mind.

"To change from a person who is arrogant and

insolent to one who is modest and courteous". There

really is nothing to be arrogant about. Why? If we

have accomplished something successfully, it is our

duty, something we ought to do. If we did not ac

complish it successfully then we should be criticized,

corrected and told how to improve. Buddhas and

Bodhisattvas respect everyone and everything.

Confucius and Mencius respected everyone and

everything. However, we are far behind them in

achievement or understanding! Therefore, we need

to treat others with respect, courtesy and humility.

These are simply virtues of nature.

"To change from a person who is indolent and

idle to one who is diligent and resolute". Being le

thargic and lazy are great afflictions. One who has

these bad habits will not succeed in anything.

Therefore, we would do well to be diligent, purpose

ful and energetic. One of Buddha Shakyamuni's

students, Anuruddha was known for his laziness. After

being reproached by the Buddha, he resolved to go

without rest or sleep for seven days and seven nights.

Due to his enthusiastic diligence, he damaged his

vision. The Buddha compassionately taught him a

29

form of Illuminating the Diamond of Delightful Obser

vation Samadhi, a form of deep concentration,

which enabled him to see far better than before.

Consequently, he was able to see to the extent of

one Buddha Land, which is comprised of one billion

galaxies.

We too need to be inspired with enthusiasm and

determination. When we are lazy, we accomplish

nothing. Not only are we unable to achieve attain

ment in our practice and learning of Buddhism, but

we will also fail to accomplish anything in our daily

lives. Ancient times or today, in the east or in the

west, anytime, everywhere, no one has become

successful through laziness. Diligence is the only

good root for Mahayana practitioners and Bodhi

sattvas.

"To change from a person who is merciless and

cruel to one who is kind and compassionate. To

change from a person who is a cowardly and fearful

to one who is brave and motivated". To be cow

ardly and timorous is another serious fault. We would

do well to overcome it and to work diligently and

resolutely. Mr. Liao-Fan himself admitted to having

all these faults. Again, each of us would do well to

be like him, to correct and reform each and every

one of our faults, to change our life and destiny for

30

the better and to lead happier and more fulfilling

lives.

31

FOR PEACE TO EXIST: THE MULTI FAITH FORUM

Last November, I participated in the Multi Faith

Forum near Brisbane, Australia. The forum is com

prised of leaders of various local religious organiza

tions. They meet once a month and their main goal

is to help society learn how to live in peace and

harmony. They strive to learn how to resolve misun

derstandings among the different religious, racial

and cultural groups, how to achieve mutual coop

eration and respect and how to honor their similari

ties and differences. This will in turn ensure a flourish

ing country and a peaceful world.

There is an increasing need for this cooperation

now that Australia has eased their requirements for

immigration. As a result it is developing a society of

greater diverse culture, a society with more differ

ences. The government strongly shares the concern

of the Multi Faith center to have a harmonious soci

ety. Actively hopes to expand this idea to spread

peace and harmony throughout Australia. We were

very happy to have witnessed this and hope that this

idea and method will spread throughout our world.

Today, everywhere in this world, no matter which re

gion or country, there are diverse cultures. There is a

need to learn how to peacefully live together, a

33

need for education.

I told them that Buddhism is an education of di

verse cultures. It is flexible not fixed. It adapts to local

customs and conditions to be in harmony with the

existing ways of teaching. Three thousand years

ago, when Buddha Shakyamuni lived in India, there

were diverse cultures. The caste system was com

prised of four levels. Additionally, the sutras tell us

that there were ninety-six different religions at that

time. Now, in this area of Australia there are only ten

different religions.

The most important thing now is for everyone to

establish a common consensus, to share a common

goal. Why? To have a peaceful world we must for

get our differences and search for the common

ground. Temporarily put aside our differences,

strengthen and praise our similarities. There is the

need to get along with each other.

We need to learn to be observant and tactful.

Not only when educating beings but also when in

teracting with others. To do this well we need to

know their character, their nature. Following our own

thoughts and disregarding tact and our own obser

vations when interacting with others results in misun

derstandings, thus creating obstacles in our lives. By

reading the sutras we learn that the beings in the

34

Buddhalands live lives of serenity and joy. All these

beings represent an infinite and inconceivable range

of sentient beings. The Western Pure Land also con

sists of an infinite number of diverse beings. Many

have not yet completely severed their afflictions so

how are they able to coexist peacefully? Due to the

spiritual ability of Buddha Amitabha.

How does Buddha Amitabha achieve this? The

spiritual ability of Buddha Amitabha is the loving-

kindness, the compassion and kindness that arise

from his mind of purity, equality and awakening. Us

ing these same virtues to interact with others enables

different kinds of beings to dissolve misunderstand

ings among those of different beliefs, different cul

tures and different species. Reciting sutras, listening

to talks on Buddhism, practicing the teaching will

enable us to live harmoniously together.

We need to understand that everything in the in

finite space and beyond is just one entity, we are

one, not many. Enlightened ones know that the infi

nite space and beyond is our home. As the Chinese

sage Lao-tze said, "Heaven, earth and I share the

same root. All the infinite things and I are of one en

tity".

Lecturing daily, enabling beings to thoroughly

understand the truth will help to decrease different

35

views, help to reduce conflicts. The entirety of the

Buddha's education meshes harmoniously all of our

diverse cultures. It teaches us to reach unconditional

mutual respect, to harbor compassion and coopera

tion, to coexist harmoniously and to honor each

other and our differences.

Buddha Shakyamuni taught us how to achieve

the goal of peaceful coexistence and the shared

richness of diverse cultures. As I introduced Bud

dhism to these religious leaders, I addressed them all

as Bodhisattvas, awakened beings who want to help

the sentient beings of the twenty-first century to be

free from suffering, hardship and unhappiness.

The Buddha told us that Bodhisattvas will mani

fest in whatever forms necessary to educate us.

During this twenty-one day visit to Australia I have

met many Bodhisattvas. They have laid aside their

differences to nurture and enhance the similarities

that we all share. From this foundation we can ex

tend this idea to society, helping that society to

achieve peace, prosperity and world peace. We

hope the people from different racial, cultural and

religious backgrounds can all help and cooperate

with each other, existing joyfully together in sharing

the richness of our diverse heritages.

I hope all those who truly have the aspiration of

36

saving this world will use this institution to nurture their

aspirations. Those who have the great heart to be

able to tolerate all sorts of different cultures, racial

differences and religious beliefs, who are able to en

gage in this harmonizing work, are truly worthy of our

respect. This aspiration is very hard to come by, very

rare. To achieve their goal they are now preparing

to build a Multi Faith center at Griffith University.

The Multi Faith center is rightfully highly regarded

as an important starting point in Australia. They

thought about the solution to the problem and im

plemented it. I believe that there is a similar need in

other regions and countries. I hope that the center

will be a good role model and succeed in introduc

ing to visitors from the rest of the world, the under

standing that can help resolve the conflicts in the

world, to safeguard world peace and harmony.

37

HOMES FOR THE AGED ARE A PROMISING PROJECT

Today, due to technological and medical ad

vances, we are able to prolong our life spans. But in

actuality, the length of our life span is determined by

the quality of our practice and the accumulation of

good deeds in our past lives. The aging population is

becoming a serious problem in today's society.

Consequently, in many countries we see the estab

lishment of retirement centers and homes for the

aged. For example, in Australia, we have visited

some of these retirement villages.

In Buddhism, we are taught to pay great atten

tion to the care and provision for the aged, which is

the practice of the Three Conditions. The First Con

dition, teaches us to be filial and respectful towards

our parents, teachers, and elders, to be compas

sionate and not kill any living being and to practice

the Ten Good Conducts. So, establishing homes for

the aged is adopting and practicing this first condi

tion, which is the foundation in Buddhism. If we do

not truly put our efforts into practicing the teachings,

but simply chant the Buddha's name, we will be un

able to be born into the Western Pure Land or to

achieve in any forms of practice. Thus, providing for

the aged is the core and of the utmost importance

39

in Buddhism.

But today, most people believe that Homes for

the Aged are a futile endeavor because after we

reach old age, we will die. Thus, it is more promising

to build children's homes or educational institutions.

But this kind of thinking is wrong. Are homes for the

aged promising projects? The answer lies in the

people not the project. In Singapore, the govern

ment encourages every religious organization to

build homes for the aged and for children, to care

for those in need. This matter is of great concern to

us and we hope to teach the aged how to improve

their current lives as well as their future ones. In this

way, these projects to provide for the elderiy will truly

be hopeful and promising.

In 1983, when I was in San Francisco, I visited a

successfully run center for over four hundred senior

citizens, with an adjoining kindergarten, sponsored

by a Jewish businessperson. This gave me the idea

that Buddhist way places, in the twenty-first century,

should follow this model. From this, arose the con

cept for what has become Amitabha Villages. The

residents of these Villages will primarily be retired citi

zens who have fulfilled their duties and responsibilities

in this life and who, are now ready to prepare for

their next life, which hopefully will be more mean-

40

ingful than this one. Thus, senior citizens are to be

provided with the opportunity to learn of Buddhism

as well as religions. They will be able to listen to lec

tures on the sutras to help them become awakened.

We are to lead them in Buddha name chanting. In

this way, they will feel that this would be the happiest

time of their lives. The Chinese have a saying that

when we are young we should cultivate and accu

mulate good fortunes and virtues. In our youth, we

should exert ourselves to serve people and the

community in accumulating good fortunes. In our

latter years, we should enjoy our good fortunes. But,

if we have nothing to do, then we give rise to wan

dering thoughts and afflictions. This is what western

ers call old age, the time when we are waiting to die.

This idea is very different from that of the Chinese.

Thus, Buddhist and religious education is very impor

tant.

We need to explain to them the conditions in the

six realms and the wondrous adornment of the

Buddhalands throughout the universe and especially

that of the Western Pure Land. We can also teach

them of the learning, practice and achievement of

Buddha Amitabha when he was in the Causal

ground, of the praises from all Buddhas and the

wonderful benefits received when we are born into

41

the Pure Land. We need to help fill their days with

hope, to bring spirit into their lives, to truly help them

see through to the reality of life, to let go of all at

tachments and worldly cares and to live their lives

with joy and freedom. In this way, they will be able

to transcend the cycle of birth and death in the six

realms, the ten dharma realms, to be born into the

Western Pure Land and become Buddhas.

If just one person in our way place was to be

come a Buddha, then all of the investment and work

would have not been wasted. Nothing is more

promising and wondrous than this. Homes for the

Aged are the number one way places of Buddhas

and Bodhisattvas and of the twenty-first century. We

can introduce our ideas, methods and practice to

religious groups. We hope all religions will emphasize

the idea to provide for the aged, to help senior citi

zens become Buddhas or to enjoy their good for

tunes by being born into Heaven.

Mahayana Buddhism tells us that any one in this

world is capable of being born into the Pure Land

and of becoming Non-Regressive Buddhas. As long

as we understand the principles and methods and

practice properly, every one will attain achievement.

As the ancient patriarchs said, "If a thousand people

practice, a thousand people will be born into the

42

Western Pure Land". If we are able to achieve in this

most difficult matter of becoming Buddhas, then we

can easily achieve being born into Heaven. Virtu

ally, every religious practitioner yearns to born into

Heaven, thus, we should put our hearts and effort

into helping them to achieve their aspirations.

If we wish to be born into Heaven then we need

to help others to be born there. As Buddhist practi

tioners, hoping to born into the Pure Land, we need

to help others to born there. In this way, we will ac

cumulate great merits and virtues and immeasurable

adornment. By doing so we would have accom

plished something meaningful and not have wasted

this life. But in order to achieve this, we need to

deeply understand the teachings.

Having practiced Buddhism for forty-seven years

and lectured for forty, I feel most strongly about this.

In the past, many practitioners were able to attain

achievement because they delved deeply and per

sistently for a long time into one method of studying

the teachings and reciting sutras. Thus, they were

able to establish unwavering belief and determina

tion as their foundation. Buddha Shakyamuni is our

best role model in that he lectured daily. The stu

dents continually spent their time in studying and dis

cussing the teachings. Therefore, nothing was able

43

to interfere with their concentration. They were able

to achieve on the path to Enlightenment.

Currently in Singapore, lectures are given two

hours a day, seven days a week. However, even this

is not enough. Today, people do not have great for

tune. Since they need to work to support their fami

lies, it is commendable when they are able to come

and listen to the two-hour lectures. Thus, the latter

years are the best time to practice Buddhism. Hav

ing raised their children and retired from work, they

have nothing else to worry about. This is the best

time for them to settle down and dedicate most of

their time and efforts to cultivation. If we see and

understand this clearly, we would put forth our full

efforts to help them to achieve.

I have asked Mr. Bock-Guan Lee, president of

the Amitabha Buddhist Society, to require the em

ployees and volunteers of the Amitabha Village to

listen to lectures daily and to participate in the

chanting in the cultivation hall. In caring for the eld

ers, they need to be trained to be filial toward them

as they would be toward their own parents and re

spect them as Buddhas and Bodhisattvas. This con

cept is not found in other homes for the aged.

At the village, there will be a lecture hall with two

hours of lectures daily and a cultivation hall with con-

44

tinuous twenty-four hour Buddha name chanting.

Everyone does not need to chant twenty-four hours

a day. When tired, take a break. When rested, re

sume chanting. If they are unable to sleep at night,

they may go to the cultivation hall to chant and thus,

they will not give rise to wandering thoughts. In this

way, there will always be people in the cultivation

hall.

Entertainment such as folk dances, concerts and

plays will be arranged at least once a week to enter

tain the elders. I believe that everyone will live a

quiet and happy life. The Amitabha Village will be

one big happy family.

If we do it properly, the management, our prac

tice, etc. will result in achievement in three to five

years, or if longer, eight to ten years. This is similar to

the achievements detailed in historical records and

biographies of eminent left home and laypeople.

Our retirement years are the most suitable time for

practice. Therefore, providing homes for the aged is

a promising project, not a futile endeavor. We need

to instill hope into these endeavors and to introduce

this concept to all religious groups, to work together

to enhance the quality of life for all sentient beings.

We should do this wholeheartedly.

When we help others to enhance their lives, we

45

enhance ours as well. When we help others to be

come Buddhas, we will become Buddhas ourselves.

When we help others to be born into the Heavens,

there is no reason for us to not be born there also.

Thus, nothing is fixed in either worldly or Buddhist

teachings. Good or bad, fortune or misfortune, it lies

in a moment of thought. We can turn our thoughts

from bad to good, futile to hopeful. Everything lies in

a moment of thought. Therefore, we need to delve

deeply into the teachings and practice them in our

daily lives.

All the Buddha's teachings arise from our self-

nature with its innate wisdom and virtuous capabili

ties. To practice this virtuous nature, we first care and

provide for the aged. Eventually, all of us age. If we

respect and care for the elders, then when we be

come old, others will respect and care for us. If we

do not respect elders, then others will not respect us

when we become old. This is cause and effect. The

Buddha taught us that the merit from taking care of

parents is equal to that of making offerings to

Buddhas. He also taught us that we have two living

Buddhas in our family, our parents. If we are not filial

and caring towards our parents, but instead make

offerings to Buddhas, they simply will not accept

them, as they are not sincerely given. Therefore, we

46

need to practice filial piety and respect for our par

ents, teachers and elders.

Today in Singapore, our tasks include, first, the es

tablishment of the Amitabha Village, to provide care

for the aged. Second, the training of young vener-

ables. Third, the unification of all religions and races,

to respect, care and help each other in creating a

happy, prosperous, stable society and a peaceful

world. We do not want to give rise to selfish thoughts

because selfishness only results in the deterioration of

moral standards leading to a chaotic society. Only

looking after our self-interests ensures our being born

into the lower three realms. Giving them up ensures

our transcending the three lower realms, the six

realms and ultimately the Ten Dharma Realms. Every

rising thought of a truly awakened being is for others.

The Buddha taught us that our minds can en

compass the universe, our minds are all the Buddha

Lands. There are bad people in this world. But if we

can help them to become good, to change their

deviated viewpoints to proper ones, to cease com

mitting wrongdoings and instead to practice good

deeds, then we have succeeded. We hope that all

sentient beings will become Buddhas and Bodhi

sattvas in this lifetime. By treating others with the

mind of sincerity, purity, equality, awakening and

47

compassion, then even the most malevolent person

will be transformed by us. If not, then we have not

done enough, for we are still intermingling selfishness

with sincerity.

We should see through to the true reality/ let go

of all afflictions and accord with conditions. It is also

very important to let go of our narrow-mindedness

and biased thinking, to accord with sentient beings

and to be joyful in their meritorious deeds. It would

be wrong to continue to do things our own way. We

may not see our own faults, while others can. When

they criticize us, we need to honestly reflect, strive to

improve and be grateful for their help. We should

live our lives in gratitude, putting our hearts and ef

forts into helping our society and benefiting all sen

tient beings. We should not mind what others do but

rather maintain our purity of mind to achieve the

perfect merit.

We see many people practicing good deeds in

the expectation of immediate rewards. When these

rewards are not immediately forthcoming, these

people are unable to maintain their purity of mind.

What they practiced will only help them to be born

into the three good realms. Pure merits are those

that help us to be born into the Western Pure Land.

There is a great difference.

48

Monks and nuns should strive to be good role

models for all monks and nuns. Lay people should

strive to be good role models for all lay people. Way

places should strive to be good role models for all

other way places. Our Amitabha Village should

strive to be a good role model for all Homes for the

Aged. This indeed will be a most wonderful and

promising project. We should treasure every oppor

tunity to accomplish this goal.

49

SAVING THE WORLD FROM DISASTER

In the Middle Ages, there was a well-known

French prophet by the name of Nostradamus. His

ability was like that of Mr. Kong in Liao-Fan's Four Les

sons. Mr. Kong, who was very precise in predicting

an individual's destiny, was positive that all sentient

beings are subject to destiny, which cannot be

changed. Nostradamus also had the gift of predic

tion, indeed he had the ability to see our current so

cial condition. Where did his ability originate? From

mathematical science and meditative insight which

enabled him to make predictions with a ninety-

percent accuracy rate. The ten percent deviation

was due to knowing the "how" but not the "why".

Nostradamus, however, was not as brilliant as the

Zen Master Yun Gu in Liao Fan's Four Lessons. After

Mr. Liao-Fan met Master Yun Gu, he complied with

his instructions, ceased doing bad deeds and in

stead cultivated kind deeds to change his destiny.

Each one of us has our own destiny, but we do

not know the principles or the ways of practice to

change it. Instead, we are bound by it, "One drink

or one bite, everything is predestined." Families have

their own destiny, as do countries and the world. In

China there is an ancient book of prophecy called

51

the Book of Imperial Standard for Governing the

World, compiled within The Complete Library in Four

Divisions. It not only made predictions for our current

times, but also predicted events for thousands of

years, encompassing a much longer time than

Nostradamus' predictions. This book is extraordinary,

able to make deductions and observations com

pletely based on the mathematical calculations in

the I China, the Book of Change.

Only the Buddha can explain everything clearly

and completely. If everyone can glance through

the books in the world, to think and observe care

fully, we can see why Buddha Shakyamuni mani

fested in this world. Our world is not without intelli

gent and wise people. However, no matter how in

telligent or how capable they are, they too only

know "how" things happen but not "why".

In ancient India, the Brahmans and other great

religious practitioners had great meditative abilities.

In their meditation, they were able to break through

the dimensions of time and space. They also were

able to unfold before their eyes very clearly the con

ditions of reincarnation in the six realms. But they did

not know how the six realms were formed, how they

evolved, their result, their destination. They wanted

very much to know, however, they were unable to

52

further enhance their deep concentration, ability

and wisdom. Thus, all Buddhas and Bodhisattvas

were moved by their pleas and manifested in this

worid to help them fulfill their wishes and needs and

to clearly explain the how and the why, the true re

ality.

By practicing according to Buddhist principles

and ways of practice, everyone's individual destiny

can be changed, as well as those of families, coun

tries and the world. Buddhist sutras acknowledge the

existence of destiny, but not the idea that it is fixed.

Destiny is not fixed, but can be changed. How do

we change it? It is completely up to our thoughts,

speech and conduct. With our thoughts, speech

and conduct are kind, our destiny will be favorable.

When they are unkind, our destiny will become even

bleaker.

By understanding this principle through careful

reading of Liao-Fan's Four Lessons, we would not be

terrified after watching television programs on an

cient prophecies of the west. We would understand

what was happening. There is individual karma

within our shared karma. We can eradicate our

karmic obstacles, eradicate our own disasters and

misfortunes. If a family cultivates together, that fam

ily can avoid disasters. If the citizens of a country cul-

53

tivate, then that country will prosper and both natu

ral and human-made disasters will be reduced. Thus,

everything depends on one word, "education".

Buddhism is an education of proper enlighten

ment, an education of true wisdom. It is the caring

bestowal of the true beneficial education to all sen

tient beings. In the early 1900's Mr. O-Yang Jing-Wu

stated very well that, "Buddhism is neither a religion,

nor a philosophy, but the essential for the modern

world." It is the essential education that everyone

would do well to learn.

Great prophets knew of the problems we would

be experiencing at the end of this century, but they

did not know how to solve them. They thought that

these unfortunate results were the bidding of God,

that since people had sinned, God was angry and

wanted to punish them, and that this punishment

was unavoidable. Actually this is a wrong idea of

destiny.

The deities in heaven are fair and just. These

kings have not yet completely severed their afflic

tions. Still they have lesser degrees of afflictions and

have attained higher levels of wisdom than we. If I

were a heavenly being, Iwould be very happy if sen

tient beings were able to end their wrongdoings and

cultivate kind deeds, to turn back from their im-

54

proper ways. This is also the Buddha's wish for us.

Therefore, we would do well to believe the Buddha's

words, to accept his teachings to change and thus

to create our own and our family's destiny. In this

way, we will not have learned and practiced the

Buddha's teaching in vain.

In the past, many fortune-tellers have predicted

my destiny. They all said I would have a short life,

would not live past the age of forty-five. After I be

gan practicing Buddhism, it became obvious that I

had changed my destiny. Therefore, we need to

know that we all can change our destiny.

The first book I read after beginning my practice

of Buddhism was Liao-Fan's Four Lessons, introduced

to me by Mr. Jing-Jou Ju, an old layperson. I was

deeply moved after I read it. When I was young, my

weaknesses were similar to those of Mr. Liao-Fan.

Whatever bad habits he had, I had them also.

"There is nothing more virtuous than to know

one's faults and be able to reform." Therefore, we

cannot simply trust our luck to evade bad fate, for

this would not correspond with the great aspirations

of Mahayana Buddhism. Now, the most important

thing for us to do is to abide by the teachings and

wisdom of sages, diligently cease our wrongdoings

and cultivate kind deeds. We need to break

55

through our delusion and attain awakening, and also

help all suffering beings to understand the true real

ity, to encourage them to jointly reform and practice

kindness, to accumulate merits. With sincerity and

compassion we should care for all sentient beings, to

mutually respect each other, to cooperate with

each other, to coexist in prosperity, to make a con

certed effort in eradicating all natural and human-

made disasters. We need to work together to save

the world from a disastrous fate, to save the world

from disaster. This is the sincere hope of all sentient

beings.

56

TALK AT THE SYDNEY EVERGREEN ELDERLY CENTER

1999 NATIONAL ELDER'S DAY IN AUSTRALIA

Respected Elders and brothers and sisters. To

day, Sydney is holding the 1999 National Elders Day.

I, Chin Kung, am very gratified to have the opportu

nity to attend this distinguished gathering. Ancient

forefathers of China have passed down through

generations, for over three thousand years of history,

the moral excellence of honoring the aged and the

wise, and being filial and respectful towards our par

ents and teachers. These are Chinese virtues and

also the main goal of Chinese education.

In Chinese education, Confucius had established

an example for private tutoring. The policy for na

tional formal educational institutes can be traced

back to the three dynasties of Xia (2205-1751 BC),

Shang (1751-1111BC) and Zhou (1122-249BC). An

cient educational system had three points.

First, it taught us to understand the relationship

between human beings; how to conduct ourselves,

how to interact with others. In China this is called the

education of moral principles and ethics. These

principles of human relations are divided into five

categories. The smallest is that of spouses, for they

live in the same room. Outside of the room there is

57

the family. In the family, there are the parents and

children, brothers and sister. Outside the family there

is society. In society there are friends, government

and citizens.

We need to be clear on these relationships, that

within these relationships, there are ones of blood

relations, and those of moral ethics and responsibility.

Therefore, it is said that paternity and filial piety exist

between parent and child; a blood relationship.

Trust exists between friends and responsibilities exist

between a government and its citizens. This is a rela

tionship established on the foundation of morality

and justice. Therefore, in getting along with one an

other, we need to be compassionate and kind to

mutually respect, to take care of and help each

other.

It is stated in the Infinite Life Sutra that, "People in

this worid, parent and child, brother and sister, hus

band and wife, relatives, should respect and love

each other and not be jealous and hateful of each

other. They should render financial assistance

among good friends and not hold stingily on to

things." Human beings are social animals and should

not try to break away from society, to exist by them

selves. This is especially true for different groups living

together. It has been like this since ancient times,

58

today is no exception. Therefore, the diversity of cul

ture is a natural phenomenon and not human-made.

It is healthy to be able to adapt to this diversity of

cultures, this multi-culture. Those who violate this

natural law of multi-culture may find themselves ill in

both body and mind.

In addition to knowing how to conduct oneself,

the second meaning of education is that we need to

understand the relationship between humans and

nature. Our lives depend on nature. Whether for

clothing, food, shelter or travelling there is no way to

escape this reality. Therefore, to get along with na

ture, we learn in compassionate and caring for all

people and animals. How do we care for others? It

is "Do unto others as we would have done unto our

selves". In interacting with others, we need to think

constantly of how others treat us. Is it appropriate,

are we able to accept it ourselves? If not, then we

should not use this attitude towards others. This is out

of great sincere loving-kindness. Not only do we

need to care for all people but all animals and in

animate objects as well. This is to practice loving-

kindness and compassion for everyone and every

thing.

Third, education helps us to understand our rela

tionship with the beings of heaven and earth. In this

59

world, there are many religions that worship God.

Since ancient times, the Chinese people have made

offerings to pay respect to the beings of heaven and

earth. On the first day of each year, what is the first

thing that Buddhists do? The Buddha taught us to

pay respect to heavenly beings. Making offerings to

heavenly beings, with utmost sincerity is how we ex

press our utmost respect to God.

This Chinese educational system continued until

the last years of the Qing Dynasty, the last dynasty in

China. These concepts of education did not

change. The foundation of education is established

on filial piety and respect toward parents and

teachers. Filial piety places the utmost importance

on taking care of the elderly. It is the unshirkable re

sponsibility of the children to accomplish this task.

However, modern education is totally different from

that of ancient China. Nowadays, young people are

not filial toward parents or respectful to teachers and

elders. But we cannot blame them and it would be

a mistake to do so. Who do we blame? Ourselves

for not educating them. In the Infinite Life Sutra,

Buddha Shakyamuni stated very clearly that, "their

ancestor had no virtue, they did not teach them the

knowledge, and there was nothing strange about it",

the previous generation did not teach the younger

60

generation well, did not set good examples for them

to follow. So, how could we blame them, how could

we shirk off our responsibility and shift the blame onto

them?

It could be said that my generation was lucky to

have received even a superficial view of that old

education, able to understand a little of these prin

ciples. Unfortunately for us today, we live in an age

of tribulation and chaos. I moved away from my

family when I was fourteen. After that, I had little

contact with my family, unable to even visit them

due to political circumstances. But, I constantly re

member their kindness in raising me and their love

and care during my childhood. This led me to think

of what ancient Chinese sages and Buddhas taught

us. In the Sung Dynasty, Mr. Zhong-Yan Fan said that,

"we take care of our aged parents first and then ex

tend this same care to all aged people. We do the

same for our children and then all children." The su

tras have stated this even more profoundly, that "All

men are my father, all women are my mother". Thus,

we put into practice the great non-discriminatory

heart of compassion and kindness.

In light of this, the last time I visited Sydney, I was

very happy to hear that the people here wanted to

build a retirement home, the Evergreen Elderly Cen-

61

ter. I am happy to do all that I can to help them.

However, after my announcement, many people

told me that the situation here is not ideal, that I do

not want to be taken in. If every one thinks like this,

then there would be no one to do good deeds in this

world. Who would dare to? Like many disasters in

this world, people often do not dare to pitch in to re

lieve the victims of disasters. Why? They are afraid

that money for disaster relief would not get to the

victims. So, they just stand by and watch these vic

tims starve and freeze to death. This is being swayed

by our emotions and is not a show of true compas

sion and kindness.

Even if this money was embezzled by others,

when we act out of good intentions, the Buddha

said that our merit is still perfect. This is true compas

sion. The Surangama Sutra said it very well, "when

our intentions are true, we will achieve perfect

merit." Those who do good deeds and cultivate

good fortunes will rise to the heaven, will become

Buddhas. Those who steal disaster relief assets and

cause victims to starve and freeze will fall into heli.

Their fall into hell is not due to our deliberate intention

of sending them there. But if we do have that inten

tion, to want to cause harm to that person, to send

that person to hell, to deliberately donate money for

62

them to embezzle, then we ourselves have done

bad deeds. We do not harbor these bad intentions.

In Mahayana Buddhism, it is the thought that

counts not the act in regards to committing trans

gressions. Once we have understood this, we can

rest assured and boldly tackle the matter, to put our

best effort into doing virtuous charitable deeds.

What we have is a pure and virtuous heart, a sincere

loving heart.

I regard these aging senior citizens as my par

ents. Today, somebody has the great heart to build

a retirement home, so many people will take care of

the elderly on my behalf. It is all that I could ever

wish for, they have my utmost gratitude. How could I

not dedicate all my heart and energy to accom

plishing this task? I cannot say that I am helping

them because taking care of the elderly is my re

sponsibility, our responsibility. If every one of us could

think like this, then the elderly in this world would be

very fortunate indeed.

Most of us will become seniors. If we are able to

respect, love, care and provide for the elderly, then

naturally what we receive in return will be outstand

ing. On the other hand, if we are overly cautious,

and dare not do anything, then when we become

old, in return no one will take care of us. By then, we

63

will be miserable, and it will be too late for regrets.

What is most precious is this bit of good will, this

sincerity. Financial capability is not precious, merely

worldly possessions. It is this one thought of sincerity,

one thought of faith that is precious. To believe in

whom? In ourselves. Therefore, we see very clearly.

There are only a few who possess this self-confidence

and faith, thus making it very hard to achieve in the

learning and practicing of both worldly teachings

and Buddhism. Without self-confidence, it will be

very difficult to believe in others. Master Ou-I dis

cussed belief and confidence in the Essence of Ami

tabha Sutra. First, is to believe in ourselves. Second,

is to believe in the Buddha. This principle is very pro

found and we need to think about it carefully, to

comprehend and practice it.

Even if this worid is to have disasters, those who

are confident will be helped. Therefore, to do this

good deed today, we definitely do not want to be

overcautious, to be swayed by anything or anyone

around us. If this deed is accomplished successfully,

great. If not, also great. God, beings of heaven and

earth and the Buddha know that we are sincere.

Therefore, in Singapore, we are currently preparing

to build an Amitabha Village, to help the aged, so

that everybody can live together, and that their lat-

64

ter years will be most meaningful, fulfilling, happy

and full of promise.

I am very interested in the welfare system in pro

viding care for the elderly. As I travel to different

countries, I visit those who are involved in the welfare

for the elderly. Indeed, in this area Australia has

achieved the best. However, it is a pity that even

here the elderly are lacking in spiritual life. Therefore,

in addition to looking after the physical concerns of

the elderly, it is my heartfelt wish that the Evergreen

Elderly Center would enhance their spiritual living as

well.

The Chinese often say, "In our youth, we should

cultivate good fortunes and virtues. In our middle

years, we should exert ourselves to serve the com

munity and the people in creating good fortunes. In

the latter years, we can enjoy our good fortune".

Thus, we hope that this elderiy center will be a place

for the elderly to enjoy good fortune in their latter

years. If we cannot achieve this, then we have seri

ously erred.

As for an Amitabha Village in Singapore, all staff

members and volunteers are to treat the elderiy with

filial piety as they would their own parents and to re

spect them as they would the Buddha. Only by do

ing so are we really students of the Buddha, to

65

wholeheartedly do our best in serving these elderly.

At the retirement home, we would provide Dharma

lectures and cultural entertainment programs. These

entertainment programs will accord with Confucius'

principle of, "with no ill-thinking", to enable the resi

dents able to dwell in the proper thoughts and view

points of the ancient sages and the Buddha daily.

Therefore, as I have mentioned before, homes

for the elderly is a most meaningful and promising

endeavor. Because they need to experience a

transformation at this point of life. How to change?

From an ordinary person to a sage. For religious

practitioners, it will serve as a place to prepare to go

to heaven. For Buddhists, it will serve as a place for

us to prepare to become a Buddha. How outstand

ing this endeavor will be? What could be more

promising or outstanding than this?

Sutras tell us that filial piety is a virtue of nature. If

we could treat every elderly person with filial piety, to

respect them as we would the Buddha or God, then

it would naturally bring out our virtuous nature. Once

this virtuous nature is uncovered, this person will then

become a Buddha, a Bodhisattva. So where do we

go to cultivate to become a Buddha or Bodhisattva?

We can achieve this at the retirement home, to be

come Buddha, Bodhisattva, to cultivate the Bodhi-

66

sattva way there.

Today, I have this rare opportunity to be here

upon invitation at this distinguished gathering. Peo

ple have asked me to say a few words. With these, I

encourage all ladies and gentlemen participating in

this conference to bring forth the great heart, the

great loving-kindness to care for society, for all peo

ple. To live up to the purpose of this 1999 Sydney's

Elder's Day, we need to put our best efforts into

making this endeavor of caring and providing for el

ders a success. I wish to encourage everyone to

strive to work together in accomplishing this worthy

endeavor. Thank you all.

67

Talk at the Lunar New Year's Eve Charity Dinner

14 February, 1999

Mr. Chan Soo-Sen, the Parliamentary Secretary

of Prime Minister's Office and Ministry of Community

Development; Mr. Guan Mu, the Minister-Counselor

and Mr. Peng An-Hai, the First Secretary of the Chi

nese Embassy, valued and respected friends from

the religious groups here in Singapore, seniors and

guests.

I am very happy to be here tonight, at the Worid

Trade Center, to be able to celebrate the Lunar Chi

nese New Year with all of you. From Mr. Lee's

speech, we learned that there are over three thou

sand eight hundred fifty senior citizens and children

attending tonight's dinner. There are also leaders of

Islam, Christianity, Catholicism, Hinduism, Taoism and

the Moral Society and members of the Inter-religious

Organization Council.

All these leaders and seniors representing the

different religious groups here in Singapore are gath

ered tonight to welcome the New Year. Such a

gathering is rarely seen in our society but is crucial in

our times. We admire and praise the government of

Singapore for their foresight and their outstanding

guidance on religious policy and share the hopes of

69

Singaporeans for a happy, prosperous and harmoni

ous future.

I have been speaking on the Buddha's teach

ings for forty years, during which time I have met with

the leaders of different ethnic, religious and cultural

groups and in the process have made many good

friends. Over the years, I have come to realize that

these leaders have great broadmindedness as wit

nessed in their concern and compassion for all be

ings. Whenever we meet, I respect them as Bodhi

sattvas. In Buddhism, the word Bodhisattva is a title,

similar to a degree earned in universities. A Bodhisat

tva is an awakened being who has the profound

wisdom and the great compassion to help all sen

tient beings; thus, these religious leaders are worthy

of the name Bodhisattva.

During the time that Iwas in Australia, I attended

several meetings of the Multi-faith Forum, which is

sponsored by the government Of Australia. At these

meetings, the leaders of different religious groups

share their opinions and ideas on how to resolve the

conflicts among different religious and ethnic groups.

They then forward their recommendations to the

government.

The objective of the Forum is to establish a har

monious and prosperous multi-cultural, multi-racial

70

and multi-religious society. To have a stable and

prosperous society and country, we first need to

have harmonious interaction among cultural, racial

and religious groups. As the ancient Chinese phi

losopher, Lao Zi, explained, "The universe and us

share the same root, we are one". To express some

thing this complex, in such an eloquent and clear

manner requires a great mind of extensive knowl

edge and profound understanding.

Buddha Shakyamuni, our original teacher who

taught for forty-nine years, also had this great mind.

He explained that the universe, everything in it and

we are one perfect complete entity. If we could all

share this understanding, there would be no need to

worry about the stability and peace of our society or

world. Using this as a starting point, we will realize

that all others are ourselves. To harm others is to

harm ourselves; to benefit others is to benefit our

selves.

If we think of a tree as representing our society,

we will see that each of us is like a leaf, while differ

ent cultures, races and beliefs are like different

branches. If we do not understand that we share

the same root, but instead only think of ourselves, are

only aware of one leaf on that tree, then we will fail

to appreciate the perfection of the whole tree, the

71

one entity. When we isolate ourselves from the

whole, with every rising thought for ourselves, with

every ensuing action for our own benefit, then it will

be impossible to avoid confrontations and wars

among races, religions and cultures.

From the Buddha's teachings, we learn the im

portance of practicing and advocating compassion

and equality. In our society, everybody plays a dif

ferent role, but everybody's role is equally important

and necessary. There is no good or bad, high or low,

just the difference between the assignment of task.

Just now, Mr. Lee Bock-Guan said that our elders

represent history and experience, and that our chil

dren are our hope for the future. If we respect our

elders, we will learn from the past. If we take care of

our children, we will provide for the future.

I sincerely hope that this New Year's dinner will

be a starting point for interchange among ethnic,

religious and cultural groups and that by harmoni

ously uniting we will help to create a peaceful,

happy and fulfilling society here in Singapore and

around the world.

72

HOW TO CREATE A FULFILLING AND PROSPEROUS

MULTICULTURAL WORLD

3 MARCH, 1999

In 1996, Venerable Master Chin Kung was intro

duced to Mr. Uri Themal, the Executive Director of

Multicultural Affairs of Queensland. He told Master

Chin Kung that in recent years the government of

Australia had adopted a public policy of welcoming

people from other countries to immigrate to Austra

lia.

These people represent different backgrounds,

races and cultures. They have different ideas, relig

ious beliefs and ways of living. Now, living together,

how can they mutually respect, care, love and help

each other, create a fulfilling life, a peaceful envi

ronment and a prosperous society? Mr. Themal's

concerns are very appropriate and very rare. They

are the same concerns as those of Buddhas and

Bodhisattvas, how to benefit all sentient beings. Mr.

Themal truly has the wisdom and heart of a Bodhisat

tva.

Early in 1998, Master Chin Kung visited Bond Uni

versity of Gold Coast, Australia and met with Profes

sor Paul Wilson, Dean of the School of Humanities

and Social Sciences. The university, with over two

73

thousand students coming from thirty different coun

tries, is not unlike a small United Nations. They are

searching both for a way to form a harmonious mul

ticultural environment where students and teachers

live and study together harmoniously as well as a

way to advocate this spirit throughout the world.

During his conversation with Professor Wilson,

Master Chin Kung naturally thought of the Flower

Adornment Sutra. At the beginning of the sutra,

there are two hundred seventy-five groups attending

the assembly who are of different species from dif

ferent worlds throughout the universe. It is the quin

tessential multiculture, the gathering together of be

ings from diverse cultures with different beliefs, en

joying harmonious and virtuous living. In order to

help us to achieve this same harmony, all Buddhas

and Bodhisattvas first explain that the universe is

perfect, is one entity.

The Chinese classic from three thousand years

ago, I China, the Book of Change explains how

Heaven and Earth, the four seasons and all phe

nomena were originally formed from infinite particles.

Lao Zi clarified further that the universe and we share

the same root and that all creations and we are one

entity. As Buddha Shakyamuni said, we all arose

from the same essence.

74

If we wish to achieve a harmonious multiculture,

we need to have the realization and understanding

that we are all one, then all of our problems will be

solved. As ordinary beings, we do not yet have this

understanding thus our every thought, word and ac

tion is only for ourselves, our family and our group.

Our selfishness has resulted in our harming others to

benefit ourselves. This way of thinking has led to

quarrels among people, feuds among families, wars

among countries. It is the basic cause of natural and

human-made disasters. If we observe this world

calmly, we might well wonder what is the cause of

these increasing disasters? It is our increasing selfish

ness. As the Buddha told us, all disasters; all conse

quences come from our ignorance, our false beliefs

and wrong views. If we think of a tree as represent

ing the universe and look at its leaves individually, as

ourselves, they appear to be separate but in reality

they are part of the whole. Our thinking of ourselves

as being separate creates confrontations.

If we were to look more carefully, we would see

that the leaves originate from the same branch and

that all branches grow from the same trunk. Looking

deeply into the tree, to its root, we realize that the

leaves, branches, trunk, roots are all one entity.

Once we truly understand this, all confrontations will

75

vanish, as our loving-kindness and compassion

naturally arise, as we care for others, as we care for

ourselves. This is truly reaching the non-duality be

tween us and others, understanding that we are one

being, are all interrelated with one another.

This is realizing that the universe is one ideal fam

ily, that all groups are one complete multiculture.

Thus all disputes between we and others will naturally

dissolve. This reality is the very heart of the Flower

Adornment Sutra, making it ideal teaching material

for multicultural study. The word "Flower" represents

the innumerable diverse groups in the universe .The

word "Adornment" represents the concept that all

these diversities do not hinder us but combine to

create the perfect beauty of the universe. Those

who have this great broad-mindedness and under

standing are awakened beings like Buddhas or Bod

hisattvas.

Last year, Master Chin Kung visited Griffith Univer

sity of Queensland where they are establishing a mul-

tifaith center advocated by Mr. Themal. Master Chin

Kung was delighted and pledged his full support. He

suggested that the university consider establishing a

multicultural institute, to train professionals to pro

mote stability and world peace. His ideal is to have

many multicultural universities or at least a multicul-

76

tural department in every university.

The principles and methods of the Buddha's

teachings are both logical and practical. These

teachings are a treasure of humanity. They are the

wisdom, the common thread that is the very es

sence, the very heart, the very root of our religious

and secular cultures. These are the perfection of the

universe, which can perfectly solve all our problems.

We would do well to learn and emulate them.

Today, Venerable Master Chin Kung considers

himself most fortunate to be able to attend this very

rare and special gathering. He is grateful to you, for

you are individuals with great foresight, dedication

and wisdom. To the sponsors of this conference, the

religious and academic leaders, and the govern

ment of Australia, he expresses his deep-felt admira

tion and respect as he pledges his full support to the

accomplishment of this great aspiration. Thank you.

77

TALK AT THE HINDU ENDOWMENT BOARD

MARCH 9, 1999

Honorable Members of Parliament Mr. Sinna-

karuppan, Mr. Inderjit Singh, Mr. Shrinrwas Rien, re

spected President and Council Members of the Inter-

religious Organization, and respected friends.

Today, we have this valuable opportunity to visit

two Hindu missions. We know that Hinduism shares a

close relationship with Buddhism. The Hindus worship

three great Gods. In Mahayana sutras these Gods

reign over the Brahma (Purity) Heaven, Naraen

(Diamond) Heaven and Mahesvara (Great Free

dom) Heaven. Recently, at the Singapore Buddhist

Lodge, I have been lecturing on the Flower Adorn

ment Sutra in which these three great Gods hold very

important positions.

It is commendable that Hinduism emphasizes

ethics and morality, compassion, tolerance and

equality. I believe that if we can foster and develop

these four qualities, we will interact harmoniously with

different groups, religions, and cultures. In this way

we will respect and cooperate with each other,

thereby creating happy and fulfilling lives.

This ideal is shared by the religious leaders of the

World Conference on Religion and Peace. On

79

March 3rd of this year, I addressed them at their

meeting in Sydney, Australia. How do we bring this

ideal to life? How do we help sentient beings attain

true happiness? Education. As the ancient Chinese

have said, "Education is most essential in building a

nation and governing its people." If we want to

reach this goal, there is no better way than educa

tion. Therefore, I hope that religious leaders will focus

the education of their followers on ethics and moral

ity, compassion, tolerance, and equality, enabling

these to become our common ideal.

To accomplish this, it is necessary to have a

strong and effective organization to promote a sta

ble society and peaceful world. I hope to help this

organization. However, nothing can be accom

plished without financial support, therefore I recom

mended that they set up a foundation and establish

a multicultural university to bridge the gaps between

people of different religious beliefs and cultures.

I hope that racial and religious groups in our

world can respect and help each other, to live to

gether harmoniously. This is what the Buddha taught

us to do. Consequently, the Mahayana sutras are

ideal teaching materials for multi-cultural education,

for they show us how to accomplish our aspirations.

I sincerely practice the Buddha's teachings and

80

encourage others to do likewise whenever I give

talks. That is why I visited Jamiyah two months ago

and why I have come today to the Hindu Endow

ment Board. I hope that we can develop better un

derstanding of each other and build a lasting friend

ship to cooperate in helping people to live happy

and fulfilling lives.

The Buddha told us that all religions, races, that

all practice methods are number one, that this is the

true reality. Only when we understand this, will we

live lives of harmony and equality as our wishes for an

ideal world are fulfilled.

I have learned that the first Indian Halfway House

established by Hindus will become operational in

April and that the Singapore government has pro

vided financial support. This action of yours is one of

compassion and tolerance which we respect and

admire. I would be honored to help you to .fulfill your

aspiration. I have learned that the president and

members of the Central Sikh Gurdwara Board have

pledged S$100,000. As Mr. V.R. Nathan has just said,

the Sikh community is small, but their heart is big. This

is most touching. The Singapore Buddhist Lodge and

the Amitabha Buddhist Society would like to donate

S$l 15,000. I hope that from this day on, Buddhists

and Hindus can become closer, interacting and

!1

helping each other more and more.

Once again, thank you for your kind hospitality.

82

Venerable Master Chin Kung's

Answer to the Question:

Why Make a Donation to the

Jamiyah Home for the Aged?

The Buddha taught us to that we should not dis

criminate between other people, and us because

we are all one. We need to have kind thoughts, do

good deeds, say kind words, be a decent person. To

be sincerely concerned for others, to be compas

sionate. We believe, like others do, that we should

love and care for people. This is what the Buddha

taught.

We all live in the same world, have the same

problems. We all get old. Many of us need help

when we get old. If someone is drowning, and we

can swim, we don't ask what religion, what race

they are. We do everything we can to help them.

This is why we helped the Jamiyah Home for the

Aged. We wanted to help, to foster closer rapport

and friendship. They have already done so by pro

viding a home for the aged that is open to all races

and religions.

If all of us gave help when it was needed, our

world would be peaceful and happy, and we would

not have the problems we do, the wars, the disasters.

83

We can either choose to create problems or to solve

them. But if we don't help, we will never solve our

problems. We can spend hundreds of US dollars on

a bomb or twenty US dollars to provide for a person

in a third world country for a month. We can spend

money to kill or to save lives, which one solves the

problem? War will not solve problems, giving unsel

fishly will. And true giving is totally without expecta

tion of reward. If we expect something then it

doesn't solve the problem. When different races

and religions respect and help each other, we will

finally have a peaceful and prosperous society. This

is what we hope for and this is our responsibility to

create. Buddhism is not a superstition, not a religion

but a way of practicing compassion and respect in

our daily lives and this is why we helped.

84

MINDFULNESS OF THE BUDDHA

Venerable Wu Ling

The Buddha told us that during this Dharma End

ing Age, the primary way to be assured of success in

cultivation is to rely on the Buddha Name Chanting

Method. Buddha Name Chanting is a translation of

the Chinese term "NianFuo". The Chinese character

for being mindful of the Buddha "Nian" is comprised

of two parts. The top part means the present mo

ment, the bottom part means mind. "Fuo" is the

character for Buddha and means awakening. So

"NianFuo" means being mindful of the Buddha, the

mind thinking of awakening,

In being mindful of the Buddha, what do we

chant? "Namo Amituofo". "Namo" is a translitera

tion from Sanskrit, an ancient Indian language. It

means to take refuge. This does not mean that we

take refuge with the Dharma Master but rather that

we return and rely. To what do we return and upon

what do we rely? "Amituofo", is also a transliteration

from Sanskrit, meaning infinite life, infinite wisdom.

Thus Namo Amituofo means to turn around and rely

upon the infinite awakening.

What are the benefits of Buddha name chant

ing? Upon what principles is it based? The Buddha

85

told us that "everything arises from our mind". In

other words, the environment is a reflection of our

thoughts. Not yet having become Buddhas or Bod

hisattvas, we still have discriminating and wandering

thoughts, afflictions and attachments. Still have

greed, anger, ignorance, arrogance. The increase

of these thoughts is what is affecting and shaping our

world today. From disagreements in our family to

disasters in our country to chaos in our worid. Our

thoughts of ignorance cause disasters from wind

such as tornadoes and typhoons. Our thoughts of

agitation cause earthquakes. Thoughts of greed

cause floods. Those of anger cause fires. These dis

asters will continue to increase in frequency and se

verity if nothing is done to neutralize them.

How? Chanting "Amituofo" enables us to restore

our mind to purity, equality, awakening and peace.

When our minds are at peace, the environment will

in turn reflect serenity and tranquility. Our thoughts

create waves. In the sixties, westerners referred to

this as "Vibrations". What we did not understand

was the breadth that these "vibes" had. We simply

thought of them on an interpersonal level. But the

strength from this kind of thought wave is amazing,

able to neutralize the turbulent thought waves even

from other's greed, anger, ignorance. Thus having

86

many Buddha Name Chanters in a region will bring

peace, stability, prosperity and happiness to that

area.

Understanding the need for Buddha Name

Chanting, how do we proceed? We can gather in a

Chanting Hall where dharma masters using musical

instruments lead the group. As we would imagine,

the effect from everyone chanting together harmo

niously is the most productive. But if time or the lack

of a good chanting hall make this difficult, then we

can simply turn on the chanting machine in our own

home chant along with it,

When working, concentrate on working. When

finished, immediately start chanting. As wandering

thoughts arise; pay no attention to them. Upon giv

ing rise to the first wandering thought, immediately

replace the second thought with "Amituofo". If wan

dering thoughts again rise, then again replace the

thought with "Amituofo". Do this continuously until our

every chant, every thought is being of mindful of

Buddha Amitabha.

In addition to chanting, there are other teaching

aids to help us in our mindfulness. When we first enter

the Cultivation Hall, we will see images of one Bud

dha and two Bodhisattvas. In a Pure Land way

place they will be Buddha Amitabha, Great Com-

87

passion Bodhisattva and Great Strength Bodhisattva.

Buddha Amitabha symbolizes our original self-nature.

Great Compassion Bodhisattva symbolizes compas

sion. Great Strength Bodhisattva symbolizes wisdom.

Compassion and wisdom are the two virtues for us to

cultivate to uncover our original self-nature, remind

ing us to be compassionate towards others, to be

rational and not emotional, to be awakened.

On the Buddha table we will see several objects.

They are teaching aids not objects of worship. A cup

of water symbolizes the teachings. The clear water

symbolizes that our mind needs to be as pure as the

water to be void of greed, anger and ignorance. It

is calm without a single ripple indicating that we in

teract with people and matters with the serene and

non-discriminating mind of equality. Furthermore, it is

pure and calm, reflecting clearly and thoroughly just

as we would see everything around us as in a mirror.

Flowers symbolize the cause as the blossoms result in

the bearing of fruit. This serves to remind us that

there are consequences from our every thought,

word and action.

If we wish to obtain the fruit or the result, we must

first generate the cause. Lamps, which have re

placed candles, symbolize wisdom and brightness,

illuminating the darkness of our ignorance. Incense

88

symbolizes self-discipline and deep concentration as

well as the giving of ourselves to benefit others.

Chanting enables us to suppress our afflictions

and to neutralize the negative vibrations from

thoughts that create disasters. With fewer afflictions

our wisdom will grow. This neutralization of bad vibra

tions and increase in wisdom will enable us to have a

successful career, a happy family life, a stable soci

ety, a strong and prosperous nation, and a peaceful

world. For the sake of all sentient beings, may you all

learn and practice mindfulness of the Buddha so

that your lives will be happy and fulfilling.

89

;

THE CORPORATION

REPUBLIC OF HWA DZAN SOCIETY

*m-w£n' fgms« - mitmm <mznMsm& • wtmmeamtThis book is for free distribution. It is not for sale.

Printed in Taiwan